For philosophers oriented toward formalism, the advent of modern symbolic logic in the late 19th century was a watershed in the history of philosophy, because it added greatly to the class of statements and inferences that could be represented in formal (i.e., axiomatic) languages. The formal representation of these statements provided insight into their underlying logical structures; at the same time, it helped to dispel certain philosophical puzzles that had been created, in the view of the formalists, through the tendency of earlier philosophers to mistake surface grammatical form for logical form. Because of the similarity of sentences such as “Tigers bite” and “Tigers exist,” for example, the verb to exist may seem to function, as other verbs do, to predicate something of the subject. It may seem, then, that existence is a property of tigers, just as their biting is. In symbolic logic, however, existence is not a property; it is a higher-order function that takes so-called “propositional functions” as values. Thus, when the propositional function “Tx”—in which T stands for the predicate “…is a tiger” and x is a variable replaceable with a name—is written beside a symbol known as the existential quantifier—∃x, meaning “There exists at least one x such that…”—the result is a sentence that means “There exists at least one x such that x is a tiger.” The fact that existence is not a property in symbolic logic has had important philosophical consequences, one of which has been to show that the ontological argument for the existence of God, which has puzzled philosophers since its invention in the 11th century by St. Anselm of Canterbury, is unsound.

Among 19th-century figures who contributed to the development of symbolic logic were the mathematicians George Boole (1815–64), the inventor of Boolean algebra, and Georg Cantor (1845–1918), the creator of set theory. The generally recognized founder of modern symbolic logic is Gottlob Frege (1848–1925), of the University of Jena in Germany. Frege, whose work was not fully appreciated until the mid-20th century, is historically important principally for his influence on Russell, whose program of logicism (the doctrine that the whole of mathematics can be derived from the principles of logic) had been attempted independently by Frege some 25 years before the publication of Russell’s principal logicist works, Principles of Mathematics (1903) and Principia Mathematica (1910–13; written in collaboration with Russell’s colleague at the University of Cambridge Alfred North Whitehead).

History of analytic philosophy

During the last decades of the 19th century, English philosophy was dominated by an absolute idealism derived from the German philosopher G.W.F. Hegel. For English philosophy this represented a break in an almost continuous tradition of empiricism. As noted above, the seeds of modern analytic philosophy were sown when two of the most important figures in its history, Russell and Moore, broke with idealism at the turn of the 20th century.

Absolute idealism was avowedly metaphysical, in the sense that its adherents thought of themselves as describing, in a way not open to scientists, certain very fundamental truths about the world. Indeed, in their view what passes for truth in the sciences is not really truth at all, for the scientist must, perforce, treat the world as composed of distinct objects and can describe and state only the relationships supposedly holding among them. But the idealists held that to talk about reality as if it were a multiplicity of objects is to falsify it; in the end, only the whole, the absolute, has reality.

In their conclusions and, most important, in their methodology, the idealists were decidedly not on the side of commonsense intuition. The Cambridge philosopher J.M.E. McTaggart, for example, argued that the concept of time is inconsistent and that time therefore is unreal. British empiricism, on the other hand, had generally started with commonsense beliefs and either accepted or at least sought to explain them, using science as the model of the right way in which to investigate the world. Even when their conclusions were out of step with common sense (as was the radical skepticism of David Hume), the empiricists were generally concerned to reconcile the two.

One can hardly claim, however, that analytic philosophers have universally accepted commonsense beliefs, much less that metaphysical conclusions (regarding the ultimate nature of reality) are absent from their writings. But there is in the history of the analytic movement a strong antimetaphysical strain, and its exponents have generally assumed that the methods of science and of everyday life are the best ways of finding out the truth.

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